because of the sins he had committed, doing evil in the sight of the LORD and following the example of Jeroboam and the sin he had committed and had caused Israel to commit. because of the sins he had committedThis phrase underscores the personal responsibility of the king for his actions. The Hebrew word for "sins" is "חטאות" (chatta'oth), which implies a deliberate missing of the mark or rebellion against God's law. In the historical context, the kings of Israel were expected to lead the nation in righteousness, adhering to the covenant established by God. The repeated failure to do so led to divine judgment. This serves as a reminder of the importance of personal accountability and the consequences of straying from God's commandments. doing evil in the sight of the LORD
The phrase "doing evil" is translated from the Hebrew "הרע בעיני יהוה" (hara be'ene Yahweh), which conveys not just wrongdoing but actions that are morally reprehensible and offensive to God. The "sight of the LORD" indicates that nothing is hidden from God’s view, emphasizing His omniscience. Historically, this reflects the period of the divided kingdom, where the northern kingdom of Israel frequently fell into idolatry and immorality, provoking God's displeasure. It serves as a cautionary tale about the dangers of living contrary to divine standards. and walking in the way of Jeroboam
"Walking in the way" is a Hebrew idiom that means following the example or lifestyle of someone. Jeroboam, the first king of the northern kingdom, set a precedent of idolatry by establishing golden calves for worship (1 Kings 12:28-30). This phrase highlights the perpetuation of sinful practices initiated by a leader, which had long-lasting effects on the nation. It is a powerful reminder of the influence leaders have and the importance of setting a godly example. and in his sin, which he had caused Israel to commit
The "sin" here refers specifically to the idolatry and false worship practices introduced by Jeroboam. The Hebrew word "חטאת" (chatta'ah) again emphasizes a breach of divine law. The phrase "caused Israel to commit" indicates the king's role in leading the nation astray, showing how leadership can impact an entire community. This serves as a warning about the ripple effect of sin and the responsibility of leaders to guide their people towards righteousness. Persons / Places / Events 1. ZimriA king of Israel who reigned for only seven days. His reign was marked by treachery and ended in suicide after a coup led by Omri. 2. JeroboamThe first king of the northern kingdom of Israel after the division. He is known for leading Israel into idolatry, setting up golden calves in Bethel and Dan. 3. IsraelThe northern kingdom, which often fell into idolatry and sin, leading to its eventual downfall. 4. OmriA military commander who became king after Zimri. He established a more stable dynasty but continued in the sins of Jeroboam. 5. TirzahThe capital of the northern kingdom of Israel during Zimri's short reign. Teaching Points The Consequences of SinZimri's brief reign illustrates the destructive power of sin and its ability to bring about swift judgment. Sin, especially when it leads others astray, has far-reaching consequences. Leadership and ResponsibilityLeaders have a profound impact on those they lead. Zimri's actions, following in the footsteps of Jeroboam, show the importance of righteous leadership. The Danger of IdolatryThe repeated reference to Jeroboam's sin underscores the danger of idolatry and turning away from God. It serves as a warning to remain faithful and obedient to God's commands. Repentance and RedemptionWhile Zimri's account ends in tragedy, it serves as a reminder of the need for repentance and the hope of redemption through turning back to God. Bible Study Questions 1. What can we learn from Zimri's short reign about the impact of sin on leadership and governance? 2. How does the account of Zimri and Jeroboam challenge us to examine the idols in our own lives? 3. In what ways can we ensure that our actions and decisions lead others towards God rather than away from Him? 4. How does the pattern of sin and judgment in the northern kingdom of Israel serve as a warning for us today? 5. Reflect on a time when you faced the consequences of a poor decision. How did you seek God's guidance and forgiveness in that situation? Connections to Other Scriptures 1 Kings 12:28-30This passage describes Jeroboam's establishment of idol worship in Israel, which set a precedent for future kings, including Zimri. 2 Kings 17:21-23These verses recount the sins of Jeroboam and the subsequent downfall of Israel, highlighting the long-term consequences of idolatry. Proverbs 14:34This verse speaks to the righteousness that exalts a nation, contrasting with the sin that brings disgrace, as seen in Zimri's reign. People Abiram, Ahab, Arza, Asa, Baasha, Elah, Ethbaal, Ginath, Hanani, Hiel, Israelites, Jehu, Jeroboam, Jezebel, Joram, Joshua, Nebat, Nun, Omri, Segub, Shemer, Sidonians, Tibni, Tirzah, Zidon, Zidonians, ZimriPlaces Bethel, Gibbethon, Jericho, Samaria, TirzahTopics Cause, Caused, Commit, Committed, Died, Evil, Jeroboam, Jerobo'am, Making, Sight, Sin, Sinned, Sins, Walk, WalkingDictionary of Bible Themes 1 Kings 16:18-19 8739 evil, examples of Library Whether the Mode of virtue Falls under the Precept of the Law?
Objection 1: It would seem that the mode of virtue falls under the precept of the law. For the mode of virtue is that deeds of justice should be done justly, that deeds of fortitude should be done bravely, and in like manner as to the other virtues. But it is commanded (Dt. 26:20) that "thou shalt follow justly after that which is just." Therefore the mode of virtue falls under the precept. Objection 2: Further, that which belongs to the intention of the lawgiver comes chiefly under the precept. …
Saint Thomas Aquinas—Summa TheologicaWhether a Man Can be Saved Without Baptism?
Objection 1: It seems that no man can be saved without Baptism. For our Lord said (Jn. 3:5): "Unless a man be born again of water and the Holy Ghost, he cannot enter the kingdom of God." But those alone are saved who enter God's kingdom. Therefore none can be saved without Baptism, by which a man is born again of water and the Holy Ghost. Objection 2: Further, in the book De Eccl. Dogm. xli, it is written: "We believe that no catechumen, though he die in his good works, will have eternal life, except …
Saint Thomas Aquinas—Summa Theologica Whether There Can be any Suitable Cause for the Sacraments of the Old Law?
Objection 1: It would seem that there can be no suitable cause for the sacraments of the Old Law. Because those things that are done for the purpose of divine worship should not be like the observances of idolaters: since it is written (Dt. 12:31): "Thou shalt not do in like manner to the Lord thy God: for they have done to their gods all the abominations which the Lord abhorreth." Now worshippers of idols used to knive themselves to the shedding of blood: for it is related (3 Kings 18:28) that they …
Saint Thomas Aquinas—Summa Theologica Whether a Vow Consists in a Mere Purpose of the Will?
Objection 1: It would seem that a vow consists in nothing but a purpose of the will. According to some [*William of Auxerre, Sum. Aur. III, xxviii, qu. 1; Albertus Magnus, Sent. iv, D, 38], "a vow is a conception of a good purpose after a firm deliberation of the mind, whereby a man binds himself before God to do or not to do a certain thing." But the conception of a good purpose and so forth, may consist in a mere movement of the will. Therefore a vow consists in a mere purpose of the will. Objection …
Saint Thomas Aquinas—Summa Theologica Whether Whoever is Perfect is in the State of Perfection?
Objection 1: It would seem that whoever is perfect is in the state of perfection. For, as stated above (A[3], ad 3), just as bodily perfection is reached by bodily growth, so spiritual perfection is acquired by spiritual growth. Now after bodily growth one is said to have reached the state of perfect age. Therefore seemingly also after spiritual growth, when one has already reached spiritual perfection, one is in the state of perfection. Objection 2: Further, according to Phys. v, 2, movement "from …
Saint Thomas Aquinas—Summa Theologica Whether after the Resurrection Every one Will Know what Sins He Has Committed?
Objection 1: It seems that after the resurrection everyone will not be able to know all the sins he has committed. For whatever we know, either we receive it anew through the senses, or we draw it from the treasure house of the memory. Now after the resurrection men will be unable to perceive their sins by means of sense, because they will be things of the past, while sense perceives only the present: and many sins will have escaped the sinner's memory, and he will be unable to recall them from the …
Saint Thomas Aquinas—Summa Theologica Sennacherib (705-681 B. C. )
The struggle of Sennacherib with Judaea and Egypt--Destruction of Babylon. Sennacherib either failed to inherit his father's good fortune, or lacked his ability.* He was not deficient in military genius, nor in the energy necessary to withstand the various enemies who rose against him at widely removed points of his frontier, but he had neither the adaptability of character nor the delicate tact required to manage successfully the heterogeneous elements combined under his sway. * The two principal …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8 The Assyrian Revival and the Struggle for Syria
Assur-nazir-pal (885-860) and Shalmaneser III. (860-825)--The kingdom of Urartu and its conquering princes: Menuas and Argistis. Assyria was the first to reappear on the scene of action. Less hampered by an ancient past than Egypt and Chaldaea, she was the sooner able to recover her strength after any disastrous crisis, and to assume again the offensive along the whole of her frontier line. Image Drawn by Faucher-Gudin, from a bas-relief at Koyunjik of the time of Sennacherib. The initial cut, …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7 Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), …
John Edgar McFadyen—Introduction to the Old Testament Links 1 Kings 16:19 NIV1 Kings 16:19 NLT1 Kings 16:19 ESV1 Kings 16:19 NASB1 Kings 16:19 KJV
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